The Islamic Ruling on Music and Singing - Enjoy Islam

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SYNOPSIS OF PRECEDING SHAR'AH TEXTS ALONG WITH CONCLUSIONS TO BE DRAWN FROM THEM MUSICAL INSTRUMENTS ( MA'AAZIF) <strong>The</strong> use of all musical instruments (*236) is forbidden. This ruling has been arrived at through an analysis of the texts of authentic hadeeths narrated by Al-Bukhaari and Ibn Maajah, in which the word al-ma'aazif (musical instruments) occurs. Since the wording of the text is general ('aammun), its directive encompasses all types of musical instruments except the daff, whose permissible use is a specification (takhsees) of the general text or an exception to the general ruling. <strong>The</strong>se two texts are sufficiently clear proof which establish a general, all-encompassing prohibition. However, to remove the grounds for all possible specious arguments regarding this all-inclusive hukm (ruling). And in order to clarify it beyond a doubt, the shari'ah has conveyed a number of other texts which categorize the various possible types of musical instruments and prohibit them. <strong>The</strong> categories of musical instruments are as follows: (a) wind instruments, (*239) (b) string instruments, (*240) (c) percussion instruments (*241) and (d) a combination of two or more of the above. (*242) <strong>The</strong> first category is represented by the previously-mentioned narrations of Al-Bayhaqi and Al-Haakim, wherein the terms mizmaar (flute) and mazaameerush Shaytaan (Satan's wind instruments) are mentioned respectively. <strong>The</strong> second category is indicated by one of Ahmad bin Hanbal's narrations wherein the word qinneen (lute) (*243) appears. <strong>The</strong> third category is epitomized by another tradition collected by Ahmad in which bothe the terms koobah and tablah (i.e. drums) are recorded. (*244) At this point, some clarification regarding the daff (a type of drum and a percussion instrument) is necessary. Since its use is permissible only by virtue of its being an exception to the general rule of prohibition of musical instruments, certain stringent conditions are to be observed in reference to it, such as its size, shape and form, and the circumstances under which its use is permitted (as indicated by the texts wherein it is mentioned). As for the occasions upon which its use is permitted, a clear exposition has preceded in the first section of the previous chapter. Concerning the former two conditions, the daff should not exceed its general size as determined by common usage ('urf) (*245) and it should somewhat resemble the tambourine with the skin drawn tight on one side (*246) of the wooden frame; except that, by consensus of the scholars, (*247) it is to be devoid of the rattles (jallaajil) common to tambourines. <strong>The</strong>se conditions are based on certain principles (*248) (qawaa'id) established in the science of usoolul fiqh. Thus, when there is an exception (istithnaa) to a general ruling (hukm), one is restricted to the exact conditions and circumstances relating to that exception, without exceeding the bounds set by the text which describes it. <strong>The</strong> following example from the shari'ah clarifies this point. It is an established fact that wearing of silk clothing is generally prohibited for males. However, there are a few specific and limited exceptions to this ruling, among which is the permissibility of adding silk trim to the sleeves and hem of one's garment. <strong>The</strong> width of this band of silk trim is specified as a finger's length. (*249) Thus, one would not be allowed to increase this designated measure to say, two or three fingers' length. <strong>The</strong> condition of an exception to a general ruling of prohibition must be observed meticulously, since that exception is only allowed by virtue of those very specific and stringent conditions. By the same token, it would not be permissible to apply this specific exception
egarding silk (for males) to another prohibited material, say for example, garments made from pure golden threads. (*250) Although both silk garments and pure gold woven garments are prohibited for men, it would not be correct to say that a finger's width band of such gold trim may be applied to male garments just as a finger's width band of silk trim may be. Along the same lines of reasoning illustrated in the above-mentioned example, it follows that another instrument appearing to be similar to the daff (since it is of the same name [drum] and category [percussion instrument]) cannot be used in its place. According to the rules of usool, (*251) analogy (qeeyaas) cannot be made in the case of an exception (mustathna) to a general ruling. (*252) Rather, there must exist an original, established text (asl) on which analogy can be validly based. In this case, other drums (such as bongos or congas) cannot be used in place of the daff because the original ruling (asl) regarding musical instruments in general, and percussion instruments in particular, is prohibition. <strong>The</strong> daff is an exception, bot the rule. And therefore, fails to meet the criterion required for sound, valid analogy. It further warrants mentioning that the Prophet (upon whom be peace and blessings) designated the use of the daff and strongly encouraged it (*253) during the marriage feast. As was shown earlier, it was also allowed on various other occasions while other existing percussion instruments (such as the koobah, tabl and tablah) (*254) were not designated for use but rather were prohibited. <strong>The</strong> wisdom behind this precise restriction of instruments to the daff lies in the fact that it sufficiently satisfies the need for proclamation, provides moderate rhythm which enlivens, and results in joy for the partakers, At the same time, the drum's otherwise negative percussive potentials are muted and controlled in this particular instrument. In concluding this issue, it must be stressed that it is one's duty to bring all thoughts and deeds into consonance with both the spirit and the letter of the divinely-revealed shari'ah. All musical instruments must necessarily fit into one or another of the three, previously-mentioned broad categories; otherwise, they constitute a combination thereof. As for instruments like the synthesizer or other electronic gadgets which simulate the sounds of conventional musical instruments, the ruling regarding them is precisely the ruling established regarding the instruments they imitate – namely, prohibition. <strong>The</strong> same ruling applies to the human voice if it is able to simulate an instrument from any one of the foregoing categories. SINGING (GHINAA) Preceding texts of the sunnah designated the general ruling of prohibition regarding singing under certain circumstances. <strong>The</strong> narration of Al-Haakim described the singing voice coupled with music as imbecilic and sinful. Naturally, singing to musical accompaniment is forbidden since it is coupled with music. (*255) As for innocent singing to the accompaniment of just the daff, this has been allowed on only specific occasions. (*256) Singing without musical accompaniment is permitted under certain circumstances and with particular conditions. <strong>The</strong> lyrics of the songs must be pure and innocent, and must keep within the moral bounds set by <strong>Islamic</strong> teachings. Hence, lyrics which are erotic and licentious (*257) and/or sung in a licentious manner (*258) (which adversely affects the libidinous instincts of the listener) are undoubtedly forbidden. Moreover, even innocent songs become forbidden if they are performed in the presence of, or are coupled with, such prohibited acts as gambling, drinking and other deeds of moral
Page 2 and 3: The Islami
Page 4 and 5: PREFACE All praise is due to Almigh
Page 6 and 7: THE SECOND VERSE: Some ignorant peo
Page 8 and 9: message of Islam. Furhermore, it co
Page 10 and 11: conveyed in this final category. He
Page 12 and 13: It should be mentioned that certain
Page 14 and 15: The messenger of A
Page 16 and 17: (*6)Traditions are authentic textua
Page 18 and 19: (*40)See the commentaries of Ibn Ka
Page 20 and 21: (*66)Taajul 'Aroos min Jawaahirul Q
Page 22 and 23: CONSENSUS OF THE COMPANIONS,TAABIEE
Page 24 and 25: Imam Abu Haneefah(*108) has perhaps
Page 26 and 27: Ahmad's view. If only he could see
Page 28 and 29: pious works of worship (ibaadat)and
Page 30 and 31: (*95)In his treatise, Kaffur Ra'aa'
Page 32 and 33: (*125)Talbees Iblees, pp. 230-231.
Page 34 and 35: Muslims to suggest that Islam is wi
Page 36 and 37: elievers and gave them courage and
Page 38 and 39: expeditions: Amru bun Shu'ayb relat
Page 40 and 41: companions. Had such a thing occurr
Page 42 and 43: (*185) This authentic hadeeth was r
Page 44 and 45: (*219)Such as celebrating the namin
Page 48 and 49: depravity. Singing by women is rest
Page 50 and 51: listen to others; for nothing like
Page 52 and 53: (*255)According to the principle th

The Islamic Ruling on Music and Singing - Enjoy Islam

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